In the sacred narrative, it is said that even in a short span of time, a person who is devoted to righteousness swiftly casts off his sins, just as a serpent sheds its old skin. There exists a place guarded day and night by powerful serpents with mighty hoods, their tongues flickering about. These serpents bring joy to the perfected beings and strike fear into the sinful; thus, the holy site remains protected. This renowned place is called Kanakanandī, celebrated throughout the three worlds. It lies to the north of Muṇḍapṛṣṭha and is attended by hosts of divine sages. There, after bathing, souls free as birds ascend to heaven. A śrāddha performed at Kanakanandī is declared imperishable, and after bathing there, a noble person is freed from the three debts owed to gods, sages, and ancestors. On the bank of its lake stands a great temple dedicated to the divine. Ascending to this temple and reciting prayers, the accomplished one attains heaven from that very spot. Further north lies the sacred Mānasa lake, where, upon arrival, one beholds the foremost of cities—a great wonder. At Mānasa, performing śrāddha according to one’s ability and strength brings fulfillment of divine desires and the constant means to liberation. A marvelous sight is found at Mānasa’s excellent waters: those of great fortune who have fallen from heaven shine brightly in the sky. There, the goddess Gaṅgā, the threefold river, having descended to earth from Soma’s foot, is seen in the heavens as a radiant gateway, resplendent like the sun. This divine gateway, crafted from Jāmbūnada gold and vast as the entrance to heaven, is where the river flows forth again towards the eastern and final ocean. These rivers are purifying for all beings, especially for those who know righteousness. Both Candrabhāgā and Sindhu, resembling Mānasa, flow to the western ocean, with Sindhu praised as the best of rivers. The mountain Himavat, adorned with various minerals, stretches for eighty thousand yojanas. Amidst its slopes, attended by perfected beings and celestial bards, lies the delightful lake Suṣumnā, famed everywhere. Those born at Suṣumnā live for ten thousand years, and a śrāddha performed there brings endless benefit, saving ten ancestors before and ten after. All the merit of Himavat, the sanctity of Gaṅgā in every part, and all rivers flowing to the ocean—these holy qualities are found everywhere. Thus, the wise should perform śrāddha in all such places. After bathing and offering gifts, one becomes purified. Śrāddha should be performed in lofty mountain slopes, ravines, caves, valley flanks, springs, riverbanks, sources, the great ocean, cow pens, confluences, forests, places unsullied and pleasing, fragrant, smeared with cow dung, and in secluded houses. In these places, following prescribed rules and circumambulating the directions, one should perform śrāddha, desiring all fulfillment. By diligently performing śrāddha in these places, the wise attains Brahmanical accomplishment. In locations prescribed for the three castes, following the dharma of varṇa and āśrama, and renouncing anger, one attains the worship of ancestors. A steadfast, faithful, self-controlled person, following the sacred places, is purified—even if sinful; how much more so if one performs virtuous deeds. Such a person does not enter a lower birth nor is born in an unworthy place. The Brāhmaṇa becomes heavenly and finds the means to liberation. However, those without faith, the sinful, atheists, doubters, and seekers of mere causes—these five do not obtain the fruit of the sacred places. The highest accomplishment at the teacher’s sacred place is the supreme state of sacred places; thus, meditation on the sacred place is the eternal Brahmanical sacred place. Beyond fasting is meditation, the restraint of the senses; fasting binds the vital breaths again and again. By making the inhalation and exhalation equal, withdrawing the senses from objects, and restraining the intellect in the mind, one achieves complete withdrawal. Know withdrawal as the means to liberation, without doubt. The mind of the senses is fierce, as is the activity of intellect and others. Through abstaining from food, one attains reduction; fasting is austerity. Through restraint of intellect and mind, delightful intellect arises. When all sins are exhausted and the senses subdued, the pure self attains complete quiescence, like fire without fuel. From causes and qualities, from manifest and unmanifest, the knower of yoga separates the field-knower from them by yoga. For such a one, there is no movement or place; manifest and unmanifest, there is no doubt. He is near, both existent and non-existent, nothing remains fixed. Now, the scripture declares the gifts and their fruits, the pure śrāddha rites, and those that should be avoided. One should perform or bring the Agnihotra at the time of snowfall or in the winter season, for the merit from this is considered supreme. Śrāddha should not be performed at night, except during the sighting of Rāhu; even if using all one’s wealth, it must be done swiftly when Rāhu is seen. Rites should not be performed during an eclipse, as one sinks like a cow in mud; but performing them rescues the fallen from sin, like a boat in the ocean. Offerings for Viśvadeva and Soma should be abundant in meat, but horned animals and sword-bearing creatures should be avoided, as they are meant for the jealous and the destructive. Tvaṣṭṛ, restrained by the great lord of the gods, once drank the Soma of Śacī’s husband and fell to earth. Śyāmāka grains likewise appeared and were honored for the sake of the ancestors; the drops from his nostrils, attached in the same way. Thus, the sacred narrative guides one through the holy places, the rites, and the paths to purification and liberation, ever upholding the wisdom of Sanātana Dharma.